SHALL CLEARLY UTTER. Yafli (clearly utter) means to explain¹ as in Vat. Ebr. 38, not yafrish (set aside) as in the printed editions. and to clarify.

footnotes: ¹ Reading yefaresh

A VOW OF PERSONS.², literally, lives. Its meaning is, he will take a vow saying: If God will do the following for me then I will redeem my life in accordance with its value, or the value of my son’s life, or the value of the life of a beast. The kaf³ suffix, which has the meaning of your (thy). of be-erkekha (according to thy evaluation) is, according to all of the grammarians,⁴) as if written be-erekh. Our verse literally reads: When a man shall clearly utter a vow of lives according to your valuation (be-erkekha) of lives to the Lord. The word “your” does not seem to belong in the verse. Hence these commentaries interpret the verse as follows: When a man shall clearly utter a vow of lives according to the valuation (be-erkekh) of lives to the Lord. superfluous. However, there is one who says that the kaf is directed to the kohen.⁵ refers to the kohen. This commentator explains our verse as follows: When a man shall clearly utter a vow of lives in accordance to what you the kohen shall value lives to the Lord. He explains ke-erkekha ha-kohen (v. 12) as, as thou the priest valuest it.⁶ as if written ke-erkekh ha-kohen because they believe that the kaf suffix of be-erkekha (according to thy evaluation) is superfluous, for if the kaf of be-erkekha refers to the kohen, then the word ha-kohen is redundant. He refers to the heh of ha-kohen as a vocative heh.⁷ of be-erkekha refers to the kohen, then the word ha-kohen is redundant. Hence the interpretation that ha-kohen does not mean the kohen but O kohen. This interpretation renders ke-erkekha ha-kohen as, as thou O priest valuest it. He says that the word, he-erkekha (of thy valuation) (v. 23), is an irregular word.⁸ literally reads, the valuation yours. Thus the heh in he-erkekha is irregular. The heh in he-erkekha does not present a problem for the first commentaries quoted by I.E., for they claim that the kaf of he-erkekha is superfluous and the word is to be interpreted as if written ke-erekh. He-erkekha is similarly to be read as if written he-erekh. It is like the word ha-oholi (of my tent)⁹ (of my tent) is irregular, for it is a noun with a suffix with the definite article prefixed to it. in the midst of my tent (Josh. 7:21). However, in my opinion the meaning of ha-oholi is, the tent, mine. Similarly he-erkekha (of thy valuation) (v. 23).¹⁰ is not irregular, for the heh serves to emphasize the point made by the word’s suffix (Weiser). However, I.E.’s interpretation presents a problem, for it contradicts the rule that the definite article is not placed before a word with a suffix. See Filwarg.

footnotes: ² Nefashot ³ The kaf ⁴ They read (be-erkekha ⁵ In thy valuation ⁶ The first mentioned commentaries interpret ke-erkekha ha-kohen ⁷ If the kaf ⁸ The definite article is not placed before a word with a suffix, for he-erkekha ⁹ Ha-oholi ¹⁰ It means, the valuation-yours. According to I.E. ha-oholi

Nefashot¹¹ (persons) takes in both men and beasts.

footnotes: ¹¹ Literally, lives. Hence I.E.’s interpretation.

FROM TWENTY YEARS OLD. Starting when one reaches the age of those who are counted [to go out to war].¹²

footnotes: ¹² See Ex. 30:14; Num. 1:3.

SIXTY YEARS OLD. Old age. According to many, it is the decree of the King¹³ that from a month until five years he shall give five *shekalim;*¹⁴. that is, if the child is a day past a month, the one who vowed shall give five shekalim (v. 6).¹⁵. However, according to the Gaon,¹⁶ he shall give a shekel per year¹⁷ until five full years have passed.¹⁸, for a child of two years two shekalim, and so on. Many¹⁹ say that these are four valuations²⁰ corresponding to four divisions of life.²¹ Next²² comes nineteen complete years.²³ Then comes²⁴ fifty-nine years²⁵ when one is valued at the amount he started with.²⁶ The fifteen²⁷ are for the completion of seventy-five years corresponding to the four parts.²⁸ However, in truth, they are all complete years.²⁹, it means after 19 years have been completed, i.e., until the age of 20. I.E. says that the meaning of even unto twenty years old is, until 20 years have been completed. So too with regard to even unto sixty years old. Or,³⁰ is, after a day into the twentieth year. So too with regard to even unto sixty years old. I.E.’s point is that it is not clear whether even unto twenty means even unto the completion of 20 or from the start of the age of 20. one day in the year is considered a year.³¹ We will only rely on the words of tradition.³² and even unto sixty years old and how many shekalim are to be given from the age of one month until the age of 20. According to the Mishnah Arakhin 4:14, the years mentioned in Scripture are complete years. This means that the thirtieth day is considered less than 30 days; the fifth year is considered under the age of five. The twentieth year is considered under the age of 20; the sixtieth year is considered under the age of 60. Also according to the Mishnah five shekalim are given from a month onward through the age of five, and 15 shekalim from the age of five complete years through the age of 20. For what reason is there to differentiate between a month until five, and from five until twenty since he gives a shekel for each year?³³ per year from one month on. If so, there is no reason to differentiate between a month and five years and between five and 20 years since a child of one year gives one shekel, a child of two, 2 shekalim, and so on till the age of 20. Scripture should have simply said that a shekel per year is given from one month until the age of 20. We can refute the latter from the law regarding a child of a month.³⁴ is given per year for the first 20 years. However, a child of a month is less than a year old. Why then should a shekel be given for him? Note, one who is less than a month old has no value.³⁵ After the age of sixty one goes backwards.³⁶ Furthermore, what should one do after sixty? Shall he always give the same?³⁷ per year until he reaches the age of 75 or is he valued at 15 shekalim beyond the age of 75 for life? These are all errors.³⁸ The general rule is that it is a Scriptural decree.³⁹ If the amount to be given in valuation was based on the additional shekalim above which the male is valued over the female, then⁴⁰ note that after the age of sixty a third is added.⁴¹, and a male at 15 shekalim. From five to twenty add a half, and from the age of a month until five and from twenty until sixty one adds to⁴² the half⁴³ its tenth.⁴⁴ and a male at 5 shekalim. The female is valued at half of the male, i.e, 2.5 shekalim plus half a shekel. Half a shekel is a tenth of five shekalim. A female is valued at 30 shekalim from 20 to 60 years of age and a male at 50 shekalim. The female is valued at half of the male, i.e., 25 shekalim plus five shekalim. Five shekalim are a tenth of 50 shekalim.

footnotes: ¹³ God. ¹⁴ In other words, it is God’s decree that the valuation of a child from the age of a month and a day until the age of five shall be five shekalim ¹⁵ If someone points at a child a day past a month and says that he will give its valuation, he shall give five shekalim ¹⁶ Rabbi Saadiah Gaon. ¹⁷ Starting after a month of the first year has passed. ¹⁸ Through the age of five. In other words, according to Rabbi Saadiah Gaon, for a child of the first year one gives one shekel ¹⁹ Unlike the Gaon. ²⁰ Up to the age of five, up to the age of 20, up to the age of sixty, from the age of 60 and above. ²¹ See verses 1-7. ²² After the first stage of life, that is, from one month and above through the first four years. ²³ After the first stage comes the stage which starts at the age of five and lasts through the age of 19. ²⁴ The third stage. ²⁵ Until the age of 60. ²⁶ Literally, to return to the place he started. ²⁷ Given from the age of 60 and above (v. 7). ²⁸ The age of 75 concludes the fourth quarter of life; the quarters are 5, 20, 60, 75. ²⁹ I.E. takes issue with those who say that when Scripture states even unto twenty years old ³⁰ Or the meaning of even unto twenty years old ³¹ As it is with regard to other laws such as Bar Mitzvah. ³² To determine the meaning of even unto twenty years old ³³ Saadiah Gaon states that one gives a shekel ³⁴ According to Scripture a child of a month is valuated. However, according to Rabbi Saadiah Gaon a shekel ³⁵ Why should a child less than a month have no valuation? ³⁶ One’s valuation decreased. According to R. Saadiah it should increase. ³⁷ Shall he give a shekel ³⁸ The opinions of Rabbi Saadiah Gaon and the other commentaries quoted. ³⁹ The amount of valuation of each age. There is no logic to the amount of valuation. ⁴⁰ There would be some consistency in the amount given for the prosepective sexes at all stages of their lives. ⁴¹ To the amount that a male is valued over the female. A female above the age of 60 is valued at 10 shekalim ⁴² The female. ⁴³ Of the male’s valuation. ⁴⁴ A tenth of the male’s valuation. A female above the age of a month until the age of five is valued at 3 shekalim

AND THE PRIEST SHALL VALUE HIM. He shall be assessed in one evaluation based on every object that he owns.⁴⁵ The word arokh (compared) in none to be compared unto Thee (Ps. 40:6) is similar to he’erikh (value him).⁴⁶ He’erikh is a hifil. Similarly ya’arikhennu (value him) in shall the priest value him?⁴⁷ means value him. He’erikh is to be distinguished from ya’arkhennu (he shall set it in order) in he shall set it in order before the Lord (Lev. 24:8).⁴⁸

footnotes: ⁴⁵ Literally, he shall be assessed in one evaluation with such and such. ⁴⁶ In our verse. It has the meaning of compare, value. ⁴⁷ Ya’arikhennu ⁴⁸ Though both words come from the same root, they have different meanings.

[THEN HE SHALL BE SET.⁴⁹ (literally, and he shall set him). ] The kohen.⁵⁰ shall set him. Our verse⁵¹ [literally, and he (the kohen) shall set him before the kohen ]. should be interpreted as if written; and the kohen shall set him before the kohen.⁵² It is similar to my interpretation of and pour it into the palm of his own left hand (Lev. 14:15).⁵³ shall take of the log and pour it into the palm of the kohen’s left hand. According to I.E. parts one and two of the verse refer to the same kohen. See I. E. on Lev. 14:15. Ve-he’emido li-fene ha-kohen (then he shall be set before the priest) is lyrical.⁵⁴) shall set him before the kohen is poetic. On the other hand, then he shall be set might mean that the one who vows shall set him.⁵⁵ (literally, and he shall set him) refers to the one who vows. In this case ve-he’emido li-fene ha-kohen is to be rendered: and he (the one who utters the vow) shall set himself before the kohen.

footnotes: ⁴⁹ Hebrew, ve-he’emido ⁵⁰ The kohen ⁵¹ Which reads ve-he’emido li-fene ha-kohen ⁵² For that is the literal meaning of our clause. ⁵³ Lev. 14:15 literally reads, And the kohen ⁵⁴ That is, and he (the kohen ⁵⁵ That is, ve-he’emido

SO SHALL IT STAND. Yakum⁵⁶ means so shall it stand.

footnotes: ⁵⁶ Literally, it shall arise.

AND IF…HIS POSSESSION. Which he inherited with the nation of Israel.

A HOMER OF BARLEY. Scripture writes, for ten baths are a homer (Ezek. 45:14). Scripture there writes, The ephah and the bath (Ezek. 45:11).⁵⁷ are equal. Note, the sowing of an ephah of barley is valued at five shekalim.⁵⁸, for an ephah is a tenth of a homer. This is a decree of the King regarding the monetary value of a slave.⁵⁹. (Ex. 21:32). It makes no difference whether the slave in reality is worth more or less than the latter. Similarly with a field. A field is arbitrarily valued at 50 shekels per the sowing of a homer of barley, whether the field is worth more or less.

footnotes: ⁵⁷ The ephah and the bath ⁵⁸ The sowing of a homer of barley is valued at fifty shekels. Thus an ephah of barley is valued at five shekalim ⁵⁹ This is to be understood as follows: We find a similar divine decree with regard to the monetary value of a slave. A slave is valued at 30 shekalim

IF…FROM THE YEAR OF JUBILEE. In that very year.⁶⁰

footnotes: ⁶⁰ In the very year of the Jubilee.

AND AN ABATEMENT SHALL BE MADE FROM THY VALUATION. The time that passed since the Jubilee.⁶¹

footnotes: ⁶¹ The years that passed shall be deducted from the valuation.

[AND IF HE…WILL INDEED REDEEM.] The vav of ve-im ga’al yigal (and if he…will indeed redeem) is like the Arabic fa.⁶² It⁶³ is connected in meaning to the verses that are above⁶⁴ for the valuation is the main thing.⁶⁵ Its⁶⁶ meaning is, if he redeems the field or if he does not redeem it.⁶⁷ (ve) if he…will indeed redeem it. Verse 20 reads, And (ve) if he…will not redeem the field. According to I.E. verses 19 and 20 continue the thought of the earlier verses. Hence the vav is not to be translated, and our verses should be interpreted: If he…will indeed redeem it… Or if he…will not redeem the field.

footnotes: ⁶² It does not introduce a new subject. See I.E. on Lev. 7:15 and the notes thereto. ⁶³ What follows. ⁶⁴ Which speaks of a field’s valuation. ⁶⁵ When one dedicates the value of his field. ⁶⁶ The meaning of the two verses that follow. ⁶⁷ Verse 19 reads, And

OR IF HE HAVE SOLD. Ve-im makhar means, or if he have sold.⁶⁸ of ve-im (or if) is not to be rendered as and. The owner of the field cannot redeem the field because he sold it. It is to be holy to God.⁶⁹

footnotes: ⁶⁸ Not “and if he hath sold”. In other words, the vav ⁶⁹ After the year of the Jubilee.

WHEN IT GOETH OUT IN THE JUBILEE. Scripture employs the same language⁷⁰ (goeth out), with regard to this field, which does not revert to its owner but becomes the property of the Lord, as it does with regard to a field which goes back to its owner. as it does with regard to all fields,⁷¹ for it⁷² goes out⁷³ in the Jubilee.

footnotes: ⁷⁰ Scripture employs the same term, yatza ⁷¹ Which return to their owners in the year of the jubilee. ⁷² The field, which becomes the Lord’s. ⁷³ From the one who bought it.

AS A FIELD DEVOTED. It belongs to the kohen as a field does which one takes a vow to devote.⁷⁴ The amount of the valuation⁷⁵ assesses a dedicated object to be worth belongs to the kohen who estimated its value. is the kohen’s, for he assesses it. He does not have to be a kohen gadol.

footnotes: ⁷⁴ Verse 28. ⁷⁵ The amount of money which the kohen

THY VALUATION. Mikhsat (the worth of) is similar to mikhsat (number of) in according to the number of (Ex. 12:4).⁷⁶ means a portion.” That is, according to the portions which each one will eat of the Passover lamb. I.E. renders our verse, the portion (i.e., the number of years left until the Jubilee) of your valuation.

footnotes: ⁷⁶ See I.E. on Ex. 12:4 (Vol. 2, p. 219): “Mikhsat

OF WHOM IT WAS BOUGHT. The reference is to the seller.⁷⁷ This is explained by to whom the possession of the land belongeth.

footnotes: ⁷⁷ The original seller.

WHICH IS BORN AS A FIRSTLING TO THE LORD. Known to be the Lord’s. Yevukkar (which is born as a firstling) is a pu’al. No man shall sanctify it by saying, “I will give the first-born to the Lord.”⁷⁸ This is its meaning.⁷⁹.

footnotes: ⁷⁸ For it already is the Lord’s from birth. ⁷⁹ The meaning of no man shall sanctify it

AND IF IT BE OF AN UNCLEAN BEAST. The first-born,⁸⁰ along with the addition of a fifth of its value because he sanctified it.⁸¹ He shall also give a lamb,⁸² for Scripture so writes.⁸³ (Ex. 13:13). According to I.E. the same law that governs the first-born of an ass applies to all first-born of beasts, which are dedicated to God (Weiser). If he does not sanctify the first-born,⁸⁴ it may be sold.⁸⁵ The first-born of an ass shall be exchanged in accordance with its valuation.⁸⁶ He shall similarly give the sheep.⁸⁷. Many say that it is not so.⁸⁸ 102a. Also see Rashi and Ramban.

footnotes: ⁸⁰ According to I.E. the unclean beast spoken of in our verse is a first-born animal. ⁸¹ The unclean first-born of the beast. ⁸² In addition to giving the valuation of the first-born plus a fifth of its value. ⁸³ And every firstling of an ass thou shalt redeem with a lamb ⁸⁴ The first-born of an unclean beast. ⁸⁵ Like any other unclean beast, for unlike the first-born of an ass it does not require redemption. ⁸⁶ If he dedicates the first-born of an ass. ⁸⁷ In addition to its valuation. Normally a first-born ass is redeemed by a sheep. However, if one dedicates the first-born ass he redeems it by giving its value in money. This is in addition to the sheep which he has to give. According to I.E. when the first-born of an ass is redeemed by a lamb, the value of the lamb given in exchange for the ass must be commensurate with the value of the ass. The value of the animals is established by the kohen ⁸⁸ They say that our verses do not speak of a first-born animal. See Menachot

OF ALL THAT HE HATH. Which is in his control.⁸⁹

footnotes: ⁸⁹ Even if he does not actually own it.

OF MAN. Compare, I will devote (ve-hacharamti)⁹⁰ (devoted) in our verse. their cities (Num. 21:2).⁹¹). So does Num. 21:2. The devoted cities spoken of in Numbers did not belong to the Israelites. Similarly the object in our verse. Hence I.E.’s interpretation.

footnotes: ⁹⁰ Translated in keeping with the meaning of the word cherem ⁹¹ Our verse speaks of objects devoted to God (cherem

[BE PUT TO DEATH.] The word yochoram (shall be devoted) is a hofal. Compare, yo’omad (shall be set)⁹² is a hofal. in shall be set alive (Lev. 16:10).

footnotes: ⁹² Yo’omad

UNDER THE ROD. The shepherd’s rod.⁹³ Now the number one⁹⁴ is the chosen one. The tenth is the same as the first.⁹⁵ However, he may redeem the tenth.⁹⁶ This is not the case with the first-born.⁹⁷ Note, the Israelite shall give the first-born and the tenth of the beast, and of the seed of the ground, namely, of the produce, the first fruits⁹⁸. and the tithe.⁹⁹.

footnotes: ⁹³ All animals that are under the supervision of a shepherd (Filwarg). ⁹⁴ The first-born. ⁹⁵ It too is holy. ⁹⁶ The tithe (v. 31) referenced is probably the second tithe (Weiser). See also Rashi and the Rashbam. The reference cannot be to the tenth of the cattle and flock, for Scripture says that these cannot be redeemed (v. 33). ⁹⁷ See Num. 18:17. ⁹⁸ All these are given to the kohen ⁹⁹ The tithe is given to the Levite. The Levite then gives a tithe from the tithe given him to the kohen

HE SHALL NOT INQUIRE. Yavakker (he shall…inquire) means he shall separate. I have previously explained that the word yavakker is related to the word boker (morning).¹⁰⁰

footnotes: ¹⁰⁰ See I.E. on Lev. 13:36.

IN MOUNT SINAI. I have explained this earlier in this Torah portion.¹⁰¹ form one unit. Hence I.E. refers to them as one Torah portion (Weiser). The person who has the intelligence to understand the secret of the world will understand the secret of the first-born and the tenth.¹⁰² Now Abraham gave a tithe.¹⁰³ Our father Jacob, unto him the peace, did the same.¹⁰⁴ If the One who has no second will help me, then I will reveal part of the secret when I mention the second tithe.¹⁰⁵ The Book of Leviticus is completed.

footnotes: ¹⁰¹ See I.E. on Lev. 25:1. Be-Har and Be-Chukkotai ¹⁰² See I.E. on Ex. 3:15 (Vol. 2, pp. 69-71). I.E. there notes that “the number one is the…foundation of all numbers.” He goes on to say that there are ten spheres surrounding the earth: “The tenth sphere is holy because its power is manifest throughout the throne of glory.” ¹⁰³ Gen. 14:20. ¹⁰⁴ Gen. 28:22. ¹⁰⁵ See I.E. on Deut. 14:22 (Vol. 5, p. 95): “If you start from the top, then one is the first number. If you start from below, then, behold, ten is the first number. This is the secret of the first-born and the tithe.”